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ޢިލްމު އަދި އެއަށް ލޯބިކުރާ ދަރިވަރުންނަށް Notes by, ibn Fahmī Dīdī عفا الله عنه Friends & family 🤖 Contact: @galandan_bot 🌐 English: @galandaan
⚠️The Concept Of "Secret Friend" For Sharing Gifts Is Prohibited For Several Reasons.
⬆️In case the gifts are of different value (cost)
⬆️Prohibited because it is a type of gambling (items with different values) ⁽¹⁾
⬆️In case the gifts are of the same value
⬆️Prohibited because it is an imitation of kuffar. (It's origin is from a concept known as secret-santa) ⁽²⁾
⬆️A gift is given in hope for a gift (the islamic concept of sincerity in gifting is lost) ⁽³⁾
⬆️Gifting something in exchange of another comes under "sale". Sale is not valid without prior knowledge of items being exchanged for each other. ⁽⁴⁾
⬆️Every individual are forced to spend a set value (even if they dislike it or regardless of their capacity)
~ Galandān 🖋
Notes:
[1] IslamQA Fatwā no. (290388) QA from Shaykh Barrāk (here) Khālid Al-Muṣliḥ (text) , Sulaymān Al-Mājid (video) Saʿd Al-Khathlān (video), Islamweb Fatwa (no. 364948)
[2] Islamqa-org (Fatwā)
[3] Al-Saʿīdān (audio)
[4] Islamweb Fatwa (no. 364948)
ـ②ـ
3⃣
Question
Tarāwīḥ prayer: Which is better, in the mosque or at home? And which is better for women?
Answer
“...˹Scholars of the˺ past and present have differed about the Tarāwīḥ prayer: Should one pray it in the mosque or at home? Perhaps you have heard of such a disagreement?..
Ok, those who prefer praying in the mosque argue that the Messenger, peace be upon him, who said the ḥadīth in context: «Pray in your homes» is the one who established the Sunnah of Qiyām in Ramaḍān in the mosque as well, and then he abandoned that based on his well-known saying for fear.. of what? That it would be imposed on the people (as an obligation).
With the death of the Messenger, (peace be upon him) legislation ended, so there is no illusion in it other than the legal ruling that the Messenger left his nation with.
So the majority returned to praying ˹the tarāwīḥ˺ in the mosque in congregation, contrary to what is understood from his other statement (peace be upon him) «The most excellent prayer of a person is (that which he prays) in his house except that which is prescribed (i.e. the five congregational prayers)».
Here it is said, and here is the crux of the matter as well, as is said in this ḥadīth: «Therefore, O people! Perform your prayers at your homes, for the best prayer of a person is what is performed at his home except the compulsory congregational) prayer.»
We say this is a generalization unless there is an obstacle. This obstacle is often a reason for amending, and I do not say changing, the legal ruling.
For example, it is known to everyone that a woman’s prayer in her home is better for her than praying in the mosque. However, we see in the Sunnah that women during the time of the Prophet, (peace be upon him) preferred praying in the mosque. How is this?
The answer is that the rule is «...and their homes are better for them». However, if the mosque offers a scholarly, educational, or moral benefit that a woman cannot attain while praying and not leaving her home, then the inferior becomes superior, and the superior becomes inferior. Is this clear?
The Tarāwīḥ prayer applies similarly; if there is a group of Muslims praying the night prayers during Ramaḍān in the mosque, and a woman does not feel the virtue of the nights of Ramaḍān, she may feel lonely because there is no scholarly or righteous group performing the prayers specifically for the nights of Ramaḍān. Instead, she feels that the life we might today call "spiritual life" is elevated in the mosque with the Muslim community. In this case, her prayer in the mosque is better than her prayer at home.
Especially since the Prophet (peace be upon him) mentioned a ḥadīth stating that whoever prays the ʿIshāʾ prayer with the congregation or with the Imām, then stands up to pray ˹tarāwīḥ˺ with the Imām and leaves with the Imām when he leaves, will be credited with the reward of praying for a whole night. Here, there is a special virtue, the essence of which is the significance of congregational ˹tarāwīḥ˺ prayer —in this prayer, the Messenger revived for three nights, there is a special merit that is equal to the merit of ˹a full˺ night's prayer. Therefore, women in the time of the Messenger (peace be upon him) and in the following eras, especially in the time of ʿUmar, used to attend the night prayer in the mosque.
The statement of the Prophet (peace be upon him), «Pray in your homes, for the best prayer of a person is in his home, except for the obligatory prayer,» serves as the general rule for all non-obligatory prayers. All Sunnah prayers remain preferred to be performed at home unless there is evidence that compels us to conclude otherwise than what this ḥadīth indicates. In our discussion regarding the Sunnah prayers, there is no evidence that prefers any rawātib Sunnah (the Sunnah prayers connected with the five daily prayers) to be prayed in the mosque; rather (for rawātib), the opposite is true, as praying at home is deemed more complete.”
— Al-Albānī | Silsilatul Hudā Wan-Nūr (text)
~ Galandān 🖋
اللهُمَ أنْصُرْ الاسْلَمُ وَ الْمُسْلِمِينَ
اللهُمَّ أَعِزَّ الإِسْلامَ وَالمُسْلِمِينَ،
اللهُمَّ أَعِزَّ الإِسْلامَ وَالمُسْلِمِينَ، وَأَذِلَّ الشِّرْكَ وَالمُشْرِكِينَ وَدَمِّرْ أَعْدآءَ الدِّينِ وَاحْمِ حَوْزَةَ الإسْلامِ يَا رَبَّ العَالَمِينَ
اللهُمَّ انْصُرْ دِينَكَ وَكِتَابَكَ وَسُنَّةَ نَبِيِّكَ وَعِبادَكَ المُوَحِّدينَ
اللهُمَّ فُكَّ قَيْدَ أَسْرَانَا وَأَسْرىَ المُسْلِمِينَ، اللهُمَّ فُكَّ قَيْدَ أَسْرَانَا وَأَسْرَى المُسْلِمِينَ، اللهُمَّ فُكَّ قَيْدَ أَسْرَانَا وَأَسْرَى المُسْلِمِِِينَ، وَرُدَّهُمْ إِلُى أَهْلِهِمْ سَالِمِين
🌙 ❝ The muʿtakif (i.e. person who is in iʿtikāf) must adhere to his iʿtikāf in order to worship Allah, not like the situation of many people today — you see him fiddling with his cell phone and reading newspages in his iʿtikāf, also gatherings and meetings for visitors are held inside the place of iʿtikāf. What has happened to the mu'takif? This has become a place for visits, where is the benefit of iʿtikāf? It is a necessity for it to be a place for obedience and seclusion from the people, and if a person organizes meetings, he should place them in a place other than it. ❞
— Shaykh Sulaymān Al-ʿAlwān (Quote from Fatāwā Al-Ṣiyām)
~ Galandān 🖋
❤️ ކައިވެނީގެ ތަހުނިޔާ ކިޔުން
❞ ސުންނަތުގެ ތެރެއިން، ކައިވެނި ކުރާ ފަރާތަށް ކިޔުންވަނީ، އަބޫ ހުރައިރާ އަރިހުން ވާރިދުވެފައިވާ ޙަދީޘުގައިވާ ފަދައިންނެވެ: ”މީހަކު ކައިވަނި ކޮށްފިހިނދު، ނަބިއްޔު ﷺ ރައްފައަ ދެއްވާހިނދު [އެބަހީ: އޭނާއަށް ތަހުނިޔާ އާއި ދުޢާ ކޮށްދެއްވުން، ދެއްވާހިނދު] ޙަދީޘް ކުރައްވައޭ:
« بَارَكَ اللَّهُ لَكَ ، وَبَارَكَ عَلَيْكَ ، وَجَمَعَ بَيْنَكُمَا فِي خَيْرٍ »
(ތިބާއަށް الله ބަރަކާތް ލައްވާށިއެވެ! އަދި ތިބާގެ މައްޗަށް ބަރަކާތް ލައްވާށިއެވެ! އަދި ހެޔޮކަމުގައި ތިޔަ ދެމީހުން ޖަމާކޮށްދެއްވާށިއެވެ!)
ރިވާކުރެއްވީ، جيد (އެބަހީ: ޙަސަނު ދަރަޖައިގެ) މަދަނީ ސަނަދަކުން، އައްސުނަން ފޮތްތަކުގެ ބޭކަލުން ނެވެ.
ޖާހިލިއްޔަތުގައި ކިޔައި އުޅުނީ (بالرفاء والبنين) އޭ އެވެ. (އެކުއެކީވުމާއި ފިރިހެން ދަރީން ލެއްވުމަށެވެ.). އެހެންކަމުން އެއަށް ބަދަލަކަށް ﷲ މިސުންނަތް ލެއްވެވިއެވެ. ❝
— އައްޝައިޚް އަލްމުޙައްދިޘް ޢަބްދުލް ޢަޒީޒް އަލްޚުޟައިރު (މަސްދަރު)
📝 އަހަރެން ބުނަމެވެ:
⬆️«باركَ اللهُ لكَ»، އެބަހީ: މިކައިވެނީގައި ﷲ ތިބާއަށް ބަރަކާތާއި ހެޔޮ ލައްވާށިއޭ،
⬆️«وبارَكَ عليكَ»، އެބަހީ: ތިބާގެ ކައިވެނީގައި ﷲ ތިބާގެ މައްޗަށް ހެވާއި ބަރަކާތް ވެއްސަވާށިއޭ،
⬆️«وَجَمَعَ بَيْنَكُمَا فِي خَيْرٍ» އެބަހީ: ﷲ ތިބާ އާއި ތިބާގެ ބައިވެރިޔާ އެއްކުރައްވާށިޔޭ: (އެއިލާހަށް) ކުއްތަންވުމާއި، ހެޔޮ ޞިއްޙަތާއި، ދުނިޔެއާއި އާޚިރަތުގެ ދުޅަހެޔޮކަމުގައި (އެބަހީ އަލްޢާފިޔަތުގައި) އަދި ހެޔޮ އެންމެހާ ކަމެއްގައެވެ.
⬆️ފައިދާއެއް: (بالرفاء والبنين) ފަދަ ލަފްޡު ތަކާއި މެދު އަލްޢަލްވާން އާއި ސުވާލުވެވުމުން ވިދާޅުވިއެވެ: ”އޭގައި ކާފަރުންނާއި އެއްގޮތްވުން ހިމެނެއެވެ. އަދި ޘާބިތު އެއްޗަކީ ކައިވެނީގައި «باركَ اللهُ لكَ..» މިދުޢާއިން ތަހުނިޔާ ކިޔުމެވެ. ތަހުނިޔާގައި އޭގެ މާނަ ޞައްޙަ ބަސްތައް ބޭނުން ކުރުމުގައި މައްސަލައެއް ނުވެއެވެ. އެހެނަސް ކާފަރުން އެވެރިންގެ ޙަފުލާތަކަށް ކިޔައި އުޅުމަށް ބޭނުންކުރާ ޚާއްޞަ ޖުމްލަތައް ބޭނުންކުރުމީ، އެވެރިންނާއި އެއްގޮތް ވުމުގެ ތެރެއިން ހިމެނޭ ކަމެކެވެ.“ (ޚުލާޞާކުރެވިފައި، އަޞްލު އޯޑިއޯ)
⬆️ފައިދާއެއް: ދެޝެއިޚުން ރިވާކުރެއްވި ޢާއިޝަތުގެފާނުގެ ކައިވެނީގެ ޙަފުލާގެ ޙަދީޘުގައި، އަންޞާރިއްޔަ ބޭކަނބަލުން އެކަމަނާއަށް ތަހުނިޔާ ވިދާޅުވަމުން ކިޔުއްވިއެވެ:
«عَلَى الْخَيْرِ وَالْبَرَكَةِ، وَعَلَى خَيْرِ طَائِرٍ.»
(ހެވާއި ބަރާކާތް ލައްވާށިޔޭ، ހެޔޮނަސީބު ލައްވާށިޔޭ)
~ ގަލަންދާނު 🖋
③
9⃣Ibn Qudāmah said: “It is permissible for the person performing iʿtikāf to ascend to the roof of the mosque, as it is part of it. For this reason, a person in a state of ritual impurity is prohibited from staying there. This is the opinion of Abū Ḥanīfah, Mālik, and al-Shāfiʿī, and we do not know of anyone who disagrees with it. It is permissible for him to spend the night there.”
1⃣1⃣Al-Khiraqī’s words appear to indicate that the courtyard of the mosque is not part of it, and the person performing iʿtikāf is not permitted to go out to it. This is based on his statement regarding the menstruating woman: “A tent should be pitched for her in the courtyard, since the menstruating woman is forbidden from the mosque.” Aḥmad has narrated something that indicates this, while Al-Marwadhī narrated from him, saying: “The person performing iʿtikāf should go out to the courtyard of the mosque, since it is part of the mosque.”
1⃣2⃣As mentioned earlier Al-Qāḍī (Abū Yaʿlā) combined the two views by saying that the enclosed courtyard with a door is part of the mosque.
He said: “If it has a wall and a door, then it is like a mosque because it is enclosed and part of it. If it is not surrounded by a wall, then the ruling of a mosque does not apply to it.”
It is as if he combined the two narrations and applied each to a separate situation.⁽¹⁴⁾
— Various scholars (Main sources, one , two)
~ Galandān 🖋
⬆️⬆️⬆️⬆️⬆️⬆️
⬆️A Benefit:
As for leaving the mosque during iʿtikāf, jurists agree that a man's departure from the mosque without a pressing need (ḥājah) invalidates iʿtikāf, whether the departure is brief or long. However, if the departure is for a necessary reason, it does not invalidate iʿtikāf. We will briefly mention the necessary matters that do not interrupt or invalidate iʿtikāf:
⬆️Going out to relieve himself, perform ablution, and undertake the obligatory ritual bath (ghusl).
⬆️Going out to eat and drink if he does not find anyone to provide them while he is in his place of iʿtikāf.
⬆️Going out for Friday prayer if he is performing iʿtikāf in a mosque where Friday prayers are not held.
⬆️Going out due to a severe illness that makes it impossible to remain in the mosque.
⬆️Leaving the mosque due to an emergency, such as a structural collapse, which allows him to perform iʿtikāf in another mosque.
And other such matters that are necessary but cannot be done in the mosque.
Al-Bukhārī and Muslim (no. 297) narrated on the authority of ʿĀʾishah, may Allah be pleased with her, who said: “The Messenger of Allah, (may Allah bless him and grant him peace) would not enter the house except for a "human need", when he was in iʿtikāf.”
Ibn Qudāmah, said in "Al-Mughnī" (4/466): “What is meant by "human need" refers to urination and defecation. The term is used as a metaphor for these necessities because every human being needs to fulfill them. Similarly, the need for food and drink exists. If a person does not have someone to bring food or drink to them, then they may go out to obtain it when they are in need. Furthermore, whatever a person needs to do and cannot do in the mosque, they may go out to accomplish, and their iʿtikāf is not invalidated while performing those actions, as long as it is not prolonged.” End quote (see Fatwa.)
~ Galandān 🖋
--------------------------
Notes:
[5] طرح التثريب للحافظ العراقي (ج 5/ ص 168).Читать полностью…
[6] فتاوى الرملي (4/257).
[7] المبسوط للسرخسي (ج 3 / ص 125).
[8] العناية شرح الهداية لأبي محمد محمود بن أحمد العيني (ج 7 / ص 1).
[9] فتح القدير لالكمال بن الهمام (ج 2 / ص 337).
[10] تبيين الحقائق شرح كنز الدقائق لللإمام عثمان الزيلعي (ج 8 / ص 141).
[11] بدائع الصنائع في ترتيب الشرائع لعلاء الدين أبي بكر بن مسعود الكاساني (ج6 / ص 324).
[12] المجموع للنووي (ج 6 / ص 480)
[13] المجموع (ج 18 / ص 48).
[14] المغني لابن قدامة (ج 6 / ص 228)
🌙 Ruling on a Person in Iʿtikāf Going Out to the Courtyard of the Mosque or Its Roof
①
☪☪☪☪☪☪
⬆️ Definition of a Masjid (Mosque)
⬆️Linguistically, the Masjid means the place of prostration.
⬆️Legally, it means any place prepared so that Muslims may offer the five obligatory Prayers in congregation in it.
It may be used in a broader sense: In this case, it means any place in a person's house where they may offer Nāfilah (supererogatory) Prayers or obligatory Prayers in case they (for men) have a legal excuse that prevents them from going to the masjid in which the congregational prayer is performed.
In this regard, there is a Ḥadīth related by Al-Bukhārī and others on the authority of Jābir who said:
The Prophet (peace be upon him) said: (I have been endowed with five things, which were not granted to anyone before me {and these are}: Allah made me victorious by awe, (by His frightening my enemies) for a distance of one month's journey, and the earth has been made for me (and for my followers) a Masjid (i.e. place for praying) and a thing to perform Tayammum with, therefore any of my followers can pray whenever the time of any prayer is due.” ⁽¹⁾
⬆️Iʿtikāf is performed in a Masjid and not a Muṣallah in home
The Prophet (may Allah bless him and grant him peace) used to perform iʿtikāf in his mosque, as did his wives. From this, it is understood that iʿtikāf is restricted to mosques, and that it is not permissible to perform iʿtikāf in the mosque of the house. In Ṣaḥīḥ Muslim (1171), on the authority of Nāfiʿ, it is narrated that he said: “ ʿAbdullah ibn ʿUmar (may Allah be pleased with them both) showed me the place in the mosque where the Messenger of Allah (may Allah bless him and grant him peace) used to perform iʿtikāf.”
This is what Mālik, al-Shāfiʿī, Aḥmad, Dāwūd ˹Al-Ẓāhirī˺, and the majority of the scholars stated.
⬆️Boundaries of a Masjid
The proper limits of a Masjid where one performs the five daily prayers in congregation are: what includes it of walls, buildings, wood or the like, These limits determine the structure of the Masjid where a person in a state of major ritual impurity or menstruating woman should not stay...”⁽²⁾
With regard to the courtyard of a mosque, Al-Mawsūʿah Al-Fiqhiyyah (5/225) states:
“As for the courtyard of the mosque, which is its nearby locality that was added to the mosque to expand it, and which was previously off-limits, what is understood from the words of the Ḥanafīs, Mālikīs, and Ḥanbalīs in the correct opinion of their schools, is that it is not part of the mosque. The opposite [opinion] of what is correct according to them is that, it is part of the mosque. [Which is the second opinion.] Abū Yaʿlā combined the two views by saying that the enclosed courtyard with a door is part of the mosque. (Meaning if the court yard does not have a wall, then this is not regarded as part of the mosque, there by combining both views.) As for Shāfiʿīs, they are of the view that the courtyard of the mosque is part of the mosque, so if someone performs i'tikaf there, his i'tikaf is valid.”⁽³⁾
Accordingly, “the wall of the mosque, both inside (which is usually roofed) and outside (which borders the court yard), has the same ruling as the mosque, as does its roof and the well in it... and the roof of the mosque is also considered like the mosque in the rest of the schools of thought. (i.e. along with Ḥanbalīs).” ⁽⁴⁾
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Notes:
[1] أخرجه أحمد 3/304، والبخاري 1/87 كتاب التيمم، ومسلم 1/370 كتاب المساجد باب في مواضع الصلاة، والنسائي 1/209 كتاب الغسل والتيمم باب التيمم بالصعيد، والترمذي 4/104 كتاب السير باب ما جاء في الغنيمة.Читать полностью…
[2] بتصرف من فتاوى اللجنة الدائمة للبحوث العلمية والإفتاء.
[3] الموسوعة الفقهية (5/225)
[4] الفقه الإسلامي لوهبة الزحيلي: (1/553) بتصرف.
`
✅ ❞މުސްލިމުންގެ ހިތްތަކުގައި އެފަދަ ގަދަރުވެރި ކީރިތި މިސްކިތް މިހާރު ނަޖިސް ކުރަމުން އެގެންދަނީ ޔަހޫދީންގެ ފައިތިލަތަކެވެ. އެބައިމީހުންގެ ފައިން ޙަޤީޤަތުގައި އެ އަރަނީ އިސްލާމީ އުންމަތުގެ ބޮލަށެވެ. އެކަން ހުއްޓުވުމަށް މަސައްކަތް ކުރުމަކީ ހުރިހައި މުސްލިމުންގެ ވާޖިބަކަށް ނުވާނެތޯއެވެ؟ ޝައްކެއްނެތެވެ. އަލްމަސްޖިދުލްއަޤްޞާ އާއި، އެތާގެ ބިން، ޔަހޫދީންގެ އަތުން އަތުލައި ސަލާމަތްކުރުމަށްޓަކައި ޖިހާދު ކުރުމަކީ ހުރިހައި މުސްލިމުންގެ ވާޖިބަކަށް ނުވާނެތޯއެވެ. ތެދެކެވެ. އަލްމަސްޖިދުލްއަޤްޞާ އަކީ މުސްލިމުންގެ ތަނެކެވެ. މުސްލިމުންގެ ޙައްޤެކެވެ. އެ ޙައްޤު ލިބިގަތުމަށްޓަކައި ޖިހާދު ކުރަމުންދާ ބައިގައިވުމުގެ އަޒުމް ...އައުކުރަމާ ހިންގަވާށެވެ! ❝
— މުޙައްމަދު ޖަމީލު ދީދީ، (ފަތްތޫރަ، އަދަދު 20 )
ނޮވެންބަރ 1980 ކ.ތ.
~ ގަލަންދާނު 🖋
ℹ️
ٱلسَّلَامُ عَلَيْكُمْ
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"ގަލަންދާނު ބޮޓް" ސަރވިސް ގައި ޖެހުނު މައްސަލަ ޙައްލު ކުރެވި މިހާރުވާނީ ، އައު ސަރވާ އަކަށް ބަދަލުކުރެވިފައެވެ.
🤖 @galandan_bot
~ ގަލަންދާނު 🖋
•••
⚙️ސާރިދޯޅު (ބެއަރ) ގެ އެކުވެރިޔާ
ބުނެވެއެވެ. ސާރިދޯޅެއް އޭނާގެ ވެރިޔާ ގެއިން ނިކުންނަ ކޮންމެ ފަހަރަކު އޭނާއާއި އެކު ގޮސް ހަދައެވެ. އެދެވެރިން އެކަކު އަނެކަކުދެކެ ނުހަނު ލޯބިވެއެވެ. އަދި ޖެހިލުމެއްނެތި އަނެކާގެ ދިފާޢުގައި ތެދުވެއެވެ. އެއްފަހަރެއްގައި ސާރިދޯޅުގެ ވެރިޔާ ގަހެއް ދޮށުގައި ނިދާފައި އޮއްވައި، ލާނަތް މެއްސެއް އައިސް އޭނާގެ އަނގަޔާއި ނޭފަތްމަތީ ޖައްސަން ފަށައިފިއެވެ. މުޚްލިޞް ސާރިދޯޅު އޭނާގެ ސާހިބާގެ މޫނުމަތިން އެމެހި ދުރަށް ޖެއްސޭތޯ ކޮންމެ ފަހަރަކު ބަލައެވެ. އެހެނަސް ކާމިޔާބެއް ނުވެއެވެ. އޭނާ ވަރަށް ފުންކޮށް އެކަމާ ވިސްނައި އިތުރުގޮތެއް ނެތް ކަމަށް ނިންމައި މެހި މަރާލަން ނިންމައިފިއެވެ. ދެން ބިޔަ ބޮޑު ގަލެއް ނަގައި ސާހިބު މީހާގެ ނޭފަތް މަތީ އެސޮރު އިންދައި އެގާގަނޑު އެއްލިއެވެ. މެހި ފިލައި ރައްކައުވެއްޖެއެވެ. ޞާހިބު މީހާގެ ބޯ ޗިސްވެ މަރުވެއްޖެއެވެ.
ސާރިދޯޅުގެ ރަޙުމަތްތެރިއަކަށް ނުވާށެވެ.
🔗އިތުރަށް ބަލައިލުމަށް: ”ގަމާރުކަން ނޫން ކޮންމެ ބައްޔަކަށް ފަރުވާ ވެޔޭ" — ގަލަންދާނު
~ ގަލަންދާނު 🖋
⚠️ނޯޓް މިލުޔުމުގެ 3 ވަނަ ޕޯސްޓުގެ ނިމޭތަނާއި 4 ވަނަ ޕޯސްޓު ފެށޭ ތަނަށް ތިރީގައި މިވާ ބައިތައް މިހާރުވާނީ އިތުރު ކުރެވިފައެވެ. (ޝެއަރ ކުރެއްވި ފަރާތްތަކުގެ ސަމާލުކަމަށް)
އިސްލާމްވެބްގެ ފަތުވާ މަޖިލިހާއި މިމައްސަލާގައި ސުވާލުވެވުނެވެ. އޭގައި ވިދާޅުވިއެވެ:Читать полностью…
”އަޞްލަކީ މަހާނަ މައްޗަށް ފައިން އެރުމާއި އޭގެ މަތީ ހިނގުން މަކުރޫހަވެގެންވުނެވެ. އެހެނަސް އެއީ ޙާއްޖަތަކަށްޓަކައިނަމަ، އެކަމުގައި ގޯހެއް ނެތެވެ. ހަމައެފަދައިން ބައެއް ޢިލްމުވެރިން ގާތު ބިނގަނޑަށްވުރެ އުސްކޮށްފައިނުވާ މަހާނަތަކުގައި އެކަން ހުއްދައެވެ...
"المنهج" އަށް ދެލިކުރެއްވި ނުކުތާތަކުގައި އަލްބިޖީރިމީ ވިދާޅުވިއެވެ: {އަދި އޭގައި އިށީނުން މަކުރޫހައެވެ. އަދި އެއަށް ފައިން އެެރުންވެސް އެވެ.} ˺އެބަހީ˹ އެދެކަންތައް ނަހީވެގެން ވުމެވެ. ˺އޭގެ ދަލީލަކަށް˹ ފުރަތަމަ އެޗަކަށް މުސްލިމުން ރިވާކުރެއްވި، އަދި ދެވަނަ އެެއްޗައަށް އައްތިރުމިޛީ ރިވާކުރައްވައި "ޙަސަން ޞަޙީޙު" އޭ ވިދާޅުވި ޙަދީޘެވެ. އަދި އެދެޙަދީޘުގެ މާނާގައި އޭގައި ލެނގުން ޝާމިލުވެއެވެ. އަދި އެއަށް ބުރަވުންވެސް އެވެ. އަދި "الروضة" ގައި މިވާހަކަ ޞަރީޙަކޮށް ވެއެވެ. އިތުރަށް (المنهج ގެ އަޞްލުގައި) ދެންނެވުނޭ {އެއީ ޙާއްޖަތަކާއި ނުލައޭ އެވެ.} ˺އެބަހީ: އެއީށީނުމާއި˹ އަހަރެން އިތުރަށް ބުނި ކަންތައްތައް ވެސްމެއެވެ. މިއީ މިކަމުގައި އޮތް މަކުރޫޙަކަށް ސާފުކޮށް ބަޔާން ކުރުމާއި އެކުގައެވެ. އެހެންކަމުން އެކަމުގައި ޙާއްޖަތެއް އޮވެއްޖެނަމަ، ˺މިޘާލަކަށް˹ އޭނާގެ މައްޔިތު ގާތަށް ނޫނީ މައްޔިތެއް ވަޅުލުމަށް، އެއަށް ނާރައި ނޫން ގޮތަކަށް ވާން ނެތްނަމަ، އެކަމުގައި މަކުރޫހަ ކަން ނުވެއެވެ.“ — اهـ....
އަދި ކުވޭތުގެ الموسوعة الفقهية ގައި ބަޔާންވެވުނެވެ: ”މައްޔިތާއަށް ކަމޭހިތުމުގެ ގޮތުން މަހާނައަކީ އިސްލާމީ ޝަރީޢަތުގެ ޙުރުމަތް ކުރެވިފައިވާ އެއްޗެކެވެ. މީގެ މައްޗަށް، ޢިލްމުވެރިން ވަނީ މަހާނައެއް މައްޗަށް ފައިން އެރުން މަކުރޫހަ ކުރައްވާފައެވެ. އަދި އޭގެ މަތީ ހިނގުންވެސްމެއެވެ. އެއީ ނަބިއްޔު ﷺ އަރިހުން މަހާނަމައްޗަށް ފައިންއެރުމުގެ މައްޗަށް ވާރިދުވެފައިވާ ނަހީގެ މައްޗަށެވެ. އެހެނަސް މާލިކީން މި މަކުރޫހަކަން ޚާއްޞަ ކުޅައީ ބިންގަނޑަށްވުރެ (މިންވަރެއް) އުފުލައިފައިވާ މަހާނަތަކަށެވެ. ހަމައެފަދައިން ޝާފިޢީންނާއި ޙަންބަލީން ޙާއްޖަތްތަކުގައި އެމަކުރޫހަކަން ކަނޑުއްވައި އިސްތިޘްނާކުރެއްވިއެވެ. އެއީ މިޘާލަކަށް އޭނާ ˺ޒިޔާރަތްކުރާން ގަސްތުކުރާ˹ މައްޔިތާގެ މަހާނައަށް އެނޫން މަހާނައަކަށް އަރައިގެން މެނުވީ ދެވޭން ނެތުމެވެ.“— اهـ.
— އިސްލާމްވެބުގެ ފަތުވާ 301492 މިހިސާބަށް ނިމުނީ.
🌙 Is it permissible for the person performing iʿtikāf to go out to take a non-obligatory bath?
Answer
“It is permissible for the person performing iʿtikāf to go home to eat if there is no one to bring him food. If there is someone to bring him food at the mosque, then he should not leave, because the person performing iʿtikāf only leaves for an unavoidable reason.
As for bathing, if it is for ritual impurity (janābah), then he must leave, because ghusl (ritual bathing) is essential. If it is not for ritual impurity (janābah), just to cool down, then he should not leave, because this is something he can do without. If it is to remove a odor that is difficult for him to get rid off, then he may leave. Therefore, going out for ghusl falls into three categories: obligatory, permissible, and prohibited.”
— Ibnul ʿUthaymīn (text)
Question
Does the person performing i'tikaf leave for the purpose of performing ghusl? Does this ruling vary according to the ruling on ghusl? May Allah reward you.
Answer
“Yes, it is permissible for him to leave if he is performing an obligatory ghusl (ritual bath). It is better to delay leaving the mosque to perform ghusl until he has a need to fulfill basic human needs (i.e., urination or defecation) so that he can perform ghusl in conjunction with them.
However, if the ghusl is not obligatory, or if he wants to freshen up, then he is not permitted to leave the iʿtikāf for this purpose. If he leaves for that reason, his iʿtikāf will be invalidated.
The basic principle is to stay in the mosque and not leave it. He should not leave except for matters that evidence indicates are permissible. For those situations permitted by Sharīʿah law, such as leaving the mosque for Friday ghusl or due to iḥtilām (unintentional ejaculations that occur during sleep), he leaves in these cases because he is commanded to do so, and commanded to not to remain in the mosque. So he performs ghusl for major ritual impurity.
And Allah Almighty knows best.”
— Muḥammad bin Muḥammad Al-Mukhtār al-Shanqīṭī (audio)
📝I say:
⬆️As for toilets "inside" masjids, what is correct is that this is not allowed if it is part of the masjids and not disconnected by a separate wall. If it is separated by a wall and/ or disconnected, then it is not considered part of the masjid. While some scholars disregarded it as part of the masjid because it doesn't fall into it's definition: Masjid is the place of prostration.
So the muʿtakif should only go to such an area for necessity only, because it is not considered part of masjid.
⬆️As for area of ablution, then majority of Companions and who came after them allowed it inside the mosques. (As it occurs in many mosques in Maldives.)
⬆️As for performing ghusl "inside" the mosque: partial ghusl (like washing ones hair etc.) , there seems to have no dispute in this according to ibn Baṭṭāl, referring to ḥadīth of ʿĀʾishah.
⬆️As for complete ghusl inside an area, which is considered as part of masjid (like the ablution areas etc.), ibn ʿAbbās forbade it to protect the masjid from nudity.
Allah Knows best.
For details on these, refer to this paper (link)
~ Galandān 🖋
⬆️Is It Better For A Woman To Pray Tarāwīḥ At Home Or In The Mosque?
ـ①ـ
☪☪☪☪☪☪
Question
I am a girl who prefers to pray Tarāwīḥ at home, even though the mosque is close to our house. However, I haven't memorized the Qurʾān. So, I recite short sūrahs, then spend the rest of the time reciting the Qurʾān until they leave the mosque. Is it better for me to pray in the mosque or at home? Is the reward for praying at home equal to the reward for praying in the mosque—may Allah bless you?
Answer
Praise be to Allah, and Peace and blessings be upon the Messenger of Allah, his family, and his companions. As for what follows:
A woman's prayer at home is better than her prayer in the mosque. See Fatwā No. 10306. You can prolong your prayer by reading from the Muṣḥaf. See Fatwās No. 6077 and No. 1781.
It is permissible for you to pray in the mosque, provided there is no temptation, suspicion (of an evil doing), or any other legal prohibition, and subject to the conditions you will find in Fatwās No. 11990 and No. 26957.
It is preferable for you to pray at home, but there may be some advantages to praying in the mosque that make it preferable, such as the presence of an imām who recites the Qurʾān with humility and influences the worshippers, or someone who teaches people some of the things that a Muslim cannot afford to be ignorant of, or if there is distracting noise in the home that prevents the purpose of prayer, which is Al-Khushūʿ (humility), from being achieved. In these cases, the mosque is preferable, given the conditions mentioned above.
And Allah knows best.”
— [End of Fatwā from Islamweb (arabic) Fatwā no. 215725)
📝🖋 I say, this exception mentioned in the fatwā is well known from the statements of scholars, I would briefly mention some statement to elaborate the context.
1⃣
Question:
Many women pray Tarāwīḥ with ˹the congregation of˺ the men at the mosque. Is this better for them, or is praying at home better? Especially since many of them say it helps and encourages them, especially if they cannot do Qirāʾah from the Muṣḥaf.
Answer:
“Her prayer at home is better, but if her prayer in the mosque is more energizing and reverent for her (khushūʿ), and she fears that praying at home will lead to her prayer being neglected, then the mosque may be better in this case. This is because this virtue is related to the act of worship itself, and the home is related to the place of worship, and the virtue of worship deserves more attention than the virtue of its location. However, when a woman goes out, she must do so covered, not adorned or perfumed...”
— Ibn Al- ʿUthaymīn | Al-Liqāʾātul Shahriyyah, # 8 (text)
2⃣
Question
Is it permissible for a woman to pray Tarāwīḥ prayers in the mosque with ˹the congregation of˺ men?
Answer
“Yes, it is recommended for her to do so if she fears laziness at home. Otherwise, her home is preferable. However, if necessary, there is no harm in doing so. Women used to pray the five daily prayers with the Prophet (peace and blessings be upon him), but he said, "Their homes are better for them." However, some women may become lazy at home and become weak. If she goes to the mosque, covered and veiled, avoiding immodest clothing, with the intention of praying and learning knowledge, then she will be rewarded for doing so, because this is a righteous purpose.”
— Fatāwā of Abdul Azīz bin Bāz (text)
🌙 ޢާފިޔަތަށް އެދި ދުޢާ ކުރާށެވެ!
عن شريح بن هانئ، عن عائشة (رضي الله عنها) قالت: «لَوْ عَرفْتُ أَيُّ لَيْلَةٍ ليْلة القَدْر مَا سَألتُ الله فِيهَا إلا العَافِيةَ»
ޢާއިޝާ رضي الله عنها ވިދާޅުވިއެވެ: ”ލައިލަތުލް ޤަދްރި ވިލޭރެޔަކީ ކޮބައިކަން ތިމަންކަމަނާ އަށް އެނގިއްޖައީހީ ނަމަ، ﷲ ޙަޟުރަތުން ޢާފިޔަތަށް⁽¹⁾ ނޫން ކަމަކަށް ތިމަންކަމަނާ އެރޭގައި ނުދަންނަވާހުށީމެވެ.“
🎁🎁 މޮޅުއިތުރީ ތަރާވީޚު ނަމާދު އިމާމް މީހާއާއި އެކު އޭނާ ކުރާވަރަކަށްކޮށް ނިންމުމެވެ. އަދި އޭނާ ވިތުރި ކުރާނަމަ އޭނާއާއި އެކު އެއަދަދަށް ވިތުރިކޮށް ނިންމުމެވެ. މޮޅުއިތުރު ގޮތަކީ މިއީއެވެ. އަދި ދެން ދަންވަރުގައި އިތުރަށް ނަމާދު ކުރާން އެދޭ މީހާ، އެނަމާދުތައް ދެރަކުޢަތުން ދެރަކުޢަތުން ކުރުމުގައި މަނަލެއް ނުވެއެވެ.
Читать полностью…
”ބައެއް މީސްތަކުން މަރުވެ، އެހެނަސް ފެންބޮވައިގަނެފައިވާ މީހުންގެ ކަރުހިއްކުން ފިލުވުމުގައި އެވެރިންގެ ބަސްތައް ދެމިއޮވެއެވެ. އަދި ބައެއް މީހުން މަރުވެ އެވެރިންނާއި އެކު އެވެރިންގެ ޢިލްމުތައް މަރުވެއެވެ. އަދި އެވެރިންގެ ހަނދުމަވެސް ނެތިދެއެވެ. ވީމާ ޙަކީމްވަންތަ ޢަލީމްވަންތަ ދަރުމަވަންތަވޮޑިގެންވާ އިލާހުގެ ހުސްޠާހިރުވަންތަކަމާއެވެ!“
الشيخ سليمان العلوان | 📚 الجواهر الحسان
~ ގަލަންދާނު 🖋
②
⬆️Statements of scholars regarding the issue
1⃣Al-Ḥāfiẓ Al-ʿIrāqi said: “Our companions said: It is valid, that is: Iʿtikāf on the roof of the mosque and its courtyard.”⁽⁵⁾
2⃣Ibn Al-Ṣalāḥ said: “Without an explicit mention, the Lawgiver placed the roof of the mosque on the same status as its base. Do you not see that if there were housing in the mosque, the ruling on its roof would be the same as the ruling on its base?”⁽⁶⁾
3⃣Al-Sarakhsī said: “The ascent of the person performing iʿtikāf to the minaret does not invalidate his iʿtikāf. Indeed, if the door of the minaret is inside the mosque, then it is the same as ascending to the roof of the mosque. However, if its door is outside the mosque, then some of our companions say that the opinion is the same in both cases. As for Abū Ḥanīfah's opinion—may Allah be pleased with him—his iʿtikāf is invalidated because he has left the mosque without necessity.”⁽⁷⁾
Ponder his statement: “It is the same as ascending to the roof of the mosque,” meaning that it does not invalidate his iʿtikāf.
4⃣Al-ʿAynī said: “Whoever swears not to enter a certain house and then stands on its roof has broken his oath because the roof is part of the house. Do you not see that the person performing iʿtikāf does not invalidate his iʿtikāf by going out to the roof of the mosque?”⁽⁸⁾
5⃣Ibn Al-Humām said: “...the roof of the mosque has the same ruling as the mosque. Hence, it is permissible for one standing on it to follow the congregation performed by an Imām below it. Neither iʿtikāf is invalidated by ascending to it, nor is it permissible for someone in a state of ritual impurity to stand on it.”⁽⁹⁾
6⃣Al-Zaylaʿī said: “The one who stands on the roof of a house is inside the house. Even if he swears not to enter someone’s house and stands on the roof, he has broken his oath because the roof is part of the house. Do you not see that the roof of a mosque has the same ruling as a mosque, so that the iʿtikāf is not invalidated by climbing onto it? It is not permissible for someone in a state of ritual impurity or for a menstruating woman to stand on it, and it is not permissible to relieve oneself on it.”⁽¹⁰⁾
7⃣Al-Kāsānī narrated on the authority of Ibn Rustam on the authority of [the companion of Abū Ḥanīfah] Muḥammad: “If someone swore not to enter a certain mosque and then climbed onto it, he would have broken his oath because the roof of the mosque is part of the mosque. Don’t you see that if the person performing iʿtikāf moved to it, his iʿtikāf would not be invalidated? If there were a dwelling above the mosque, he would not have broken his oath, because that is not a mosque, and in this case, if the person performing iʿtikāf moved to it, his iʿtikāf would be invalidated.” ⁽¹¹⁾
8⃣Al-Nawawī said: “Our companions (i.e. Shāfiʿīs) said: “There is no disagreement that it is permissible to perform iʿtikāf on the roof of the mosque and its courtyard, because they are part of it.”⁽¹²⁾ “...According to the Ḥanbalīs, it is permissible to perform iʿtikāf on the roof of the mosque.” ⁽¹³⁾
🌙 ރަމަޟާން މަހުގެ ދެބައިކުޅަ އެއްބައި ފާއިތުވީއެވެ. އަދި ދެން އޮތް ބައި، ފާއިތުވި ބަޔަށްވުރެ މަދުވާން ފަށައިފިއެވެ. ހެޔޮކަންތަކުގެ މަތީ ހުރެވިއްޖެ މީހާ، އެކަން އިތުރުކުރާށެވެ. ކުށްތަކުގައި ދެމިހުރެއްޖެ މީހެއް، ހޭވެރިވާށެވެ.
އަޞްޙާބު ބޭކަލުން ރަމަޟާން މަސް ދެބައިވުމަށްފަހު އެބޭކަލުންގެ ވިތުރިތަކުގައި ޤުނޫތު ކިޔުއްވާކަމުގައި ޘާބިތުވެގެންވެއެވެ.
اللَّهم تقبَّل حسناتنا، واغفر ذنوبنا، وكفِّر سيئاتنا
~ ގަލަންދާނު 🖋
ރަމަޟާން، ނަޞްރާއި ޖިހާދުގެ މައްސަރު
މިކިޔުމުގެ ބައެއް ކުށްތައް މިހާރު ވާނީ އިޞްލާޙުކުރެވިފައެވެ.
/channel/qalandhar/709
ޙާލަތްތައް:
1️⃣ހަށަންބަންތަކުބީރުގައި (މިއީ އިޖުމާޢު އިން ސުންނަތެއް، އަދި ބައެއް ބޭކަލުން މިޙާލަތުގައި މިކަން ވާޖިބޭވެސް ވިދާޅުވި.)
⬆️މީގައި: ތަކްބީރު ކިޔާފައި އަތްނެގިޔަސް، ތަކްބީރު ކިޔަމުން އަތްނެގިޔަސް، އަތްނަގާފައި ދެން ތަކްބީރުކިޔަސް، މިތިން ޞިފަވެސް ޞައްޙައެވެ.
2️⃣ރުކޫޢު އަށް ދާއިރު
3️⃣ރުކޫޢު އިން ތެދުވަމުން
4⃣ފުރަތަމަ އައްތަޙިއްޔާތަށްފަހު ތެދުވަމުން
✅ ސުންނަތުން ޘާބިތު ޞިފަތައް:
⬆️ކޮނޑާއި އެއްހަމަޔަށް
⬆️ކަންފަތާއި އެއްހަމަޔަށް
⬆️އަދި ތަފްޞީލާއިއެކު: ކަންފަތުގެ (މަތީ) ކައިރިއާ އެއްހަމަޔަށް އިނގިލިތައް ހުންނަ ވަރަށޭ)
⬆️މީގެ މައްޗަށް ބަލައި: އެދެމެދުވެސް އޭ.
⬆️އޭގެ އިތުރުން:
⬆️އަތްތިލައިގެ ކަޅުހަން މީހާއާއި ވީ ފަރާތަށް (އެހެނަސް ބަނޑުފުށް ޤިބުލަޔަށް ދިއްކޮށްފައި ބެހެއްޓެވިކަމަށް ޟަޢީފެވެ.)
⬆️އިނގިލިތައް ނުލަންބައި (އަދި އެ ފޭކުރެއްވިކަމަކަށް ޞައްޙައެއް ނުނެވެ.)
އަޞްޙާބު ބޭކަލުންގެ ޢަމަލުފުޅުން:
އިބްނު ޢުމަރު އަރިހުން:
⬆️ކޮނޑަށްވުރެ ތިރިޔަށް ⁽¹⁾ އަދި
⬆️މެޔާއި އެއްވަރަށް ނޫނީ އެއަށް ވުރެ ތިރިޔަށް
⚠️ބަލިކަށި ރިވާޔަތްތައް:
⬆️ޤިބުލަޔާއި ދިމާލަށް އަތްތިލައިގެ ބަނޑުފުށް ބެހެއްޓުން (ވީމާ މިއީ ސުންނަތެއް ގޮތުގައި ކުރުން ޘާބިތެއް ނޫނެވެ.)
⬆️އިނގިލިތައް ދެމެދު ފޭކޮށްފައި ބެހެއްޓުން
⬆️ކަންފަތުފޫޅާއި ހަމަޔަށް ނެންގެވިޔޭ (މިރިވާޔަތް ވަނީ މެދުކެނޑިފައެވެ.⁽²⁾ އެހެނަސް މިމާނަ ކަންފަތާއި ކޮނޑާއިހަމަޔަށް ހުރި ރިވާޔަތް ތަކުގެ ތެރެއަށް ވަދެއެވެ.)
❌ބިދުޢަ:
⬆️ކަންފަތު ފޫޅުގައި ބޮޑުވައި އިނގިލި ޖެއްސުން
~ ގަލަންދާނު 🖋
ــــــــــــــــــ
[1] ރިވާކުރެއްވީ މާލިކު، މުވައްތައު ގައެވެ. އަދި އަލްޢައްލާމާ އަލްމުޢައްލަމީ އަލްޔަމާނީ މިރިވާޔަތް ޞައްޙަކުރައްވައި އަބޫ ދާވޫދު ގެންނެވި ނާފިޢުގެ ރިވާޔަތާއިއެކު ގެންނަވައި ވިދާޅުވިއެވެ: ”މި އެންމެހާ ރިވާޔަތެއް ޖަމްޢު ކުރުމުން އެނގިގެންދަނީ އިބްނު ޢުމަރު ދެކިވަޑައިގެންނެވީ އަތްއުފުލުމުގެ އެންމެ ފުރިހަމަ ގޮތީ ކޮނޑާއި އެއްހަމަޔަށް ކަމެވެ.
އަދި އެސުންނަތް އަޞްލު އެއަށްވުރެ ތިރިންވެސް ޙާޞިލުވާކަމެވެ. ވަކިން ޚާއްޞަކޮށް އެއަށް ޢުޛުރެއް އޮވެއްޖެ ހިނދުގައެވެ...“ آثار المُعْلَمِي اليماني (11/41)
[2] ޢަބްދު ﷲ އައްސަޢްދު، އަބޫ ދާވޫދުގެ ތަޢްލީޤުގައި.
ނޯޓް: އިތުރު ތަފްޞީލަށް: އައްޠަރީފީގެ ނާމާދުފޮތަށް ރުޖޫޢަވޭ.
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~ Galandān 🖋
📻 ހިދާޔާ ރޭޑިއޯ [ދިވެހި]
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